大乘法苑義林章 1.48

1.48

第三離合會釋者，離者別也，合者同也。謂諸經論各各別說諸觀等名，今合解之，但是唯識之差別義，非體異也。一名有三十一類。《花嚴》等中，遮境離識，名為唯心。《辨中邊論》，遮邊執路，名為中道。《般若經》中，明簡擇性，名為般若波羅蜜多。《法花經》中，明究竟運，名曰一乘。此之四名，通能所觀、真俗境觀。正智唯真，加行、後得竝通真俗。若言證者，後得唯俗。《法花》有說唯依果智，但說三車在門外故。宅中出者，名衣裓、机案及門，不與乘名，理亦不然。聲聞、緣覺、不退菩薩，乘此寶車直至道場，故通因位。《勝鬘經》中，六法既為大乘故說，故通加行。至〈乘章〉中當具顯示。《勝鬘經》中，遮餘虛妄，名一實諦。顯法根本，亦名一依。由空為證，又是空性，亦名為空。彰異出纏，顯攝佛德，佛從中出，名如來藏。明體不染真實法性，名自性清淨心。功德自體亦名法身。《無垢稱經》遮理有差別，名不二法門。《大慧經》中，表無起盡，亦名不生不滅。《涅槃經》中，彰法身因，多名佛性。《楞伽經》中，表離言說，名不思議。《瑜伽》等中，顯不可施設，名非安立。《攝大乘》等，顯此遍常等，名圓成實。《對法論》等，明非妄倒，名曰真如。此十三類名，唯所觀理唯真智境，恐文繁廣略舉爾所，非更無也。謂法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、法位、真際、虛空界、無我、勝義、不思議界等十四名，如《大般若》廣釋。合前三十一單名。二名有四，《瑜伽論》中，施設、非施設，淺深異故，名為安立、非安立諦。即《勝鬘經》有作四聖諦、無作四聖諦。《涅槃經》中亦名勝義、世俗二諦。《顯揚論》中能詮所詮名名事二法。此之三名通能所觀，亦真亦俗，初、中、後智。《攝大乘》等，顯所執無，名生法二無我，亦通能所觀，唯真非俗，通初、中、後智。三名有四，《解深密》等，顯一切法有無事理種類差別，名為三性。顯三俱無遍計所執，亦名三無性。此二唯所觀，亦通三智、真俗二境。若言三性等觀者，唯能觀非所觀，通三智及真俗。《瑜伽》等中，明離繫之方便亦名三解脫門，表印深理名三無生忍，唯能觀非所觀，唯本、後二智，通真及俗。四名有四，〈菩薩地〉中明義總集，名四嗢拕南：諸行無常、有漏皆苦、諸法無我、涅槃寂靜。《大智度論》顯宗差別名四悉檀：一世界悉檀、二第一義諦悉檀、三對治悉檀、四各各為人悉檀。此上二門通能所觀、真俗、三智。諸論以初觀麁，亦名四尋思，唯能觀非所觀。唯加行智，非中、後智，通真俗二。諸論以後觀細，亦名四如實智，亦唯能觀非所觀，通三智，真俗所攝。五名有一，《仁王經》中，位別印可亦名五忍：一伏忍，在地前伏印故；二信忍，在初、二、三地，創得不壞信，相同世間類故；三順忍，在四、五、六地，順為出世行故；四無生忍，在七、八、九地，長時任運觀無相理故；五寂滅忍，在十地佛地因果位中圓滿寂故，唯能觀非所觀。初唯加行智，後可通餘智，皆通真俗。或名六現觀、七覺支、八聖道、九奢摩佗、十無學法、四念住、四正斷、四如意足、五根、五力等、非菩薩正觀、故不別說。如是一切雖異名說、皆是此中唯識境智差別名也。

Third, the synthesis and interpretation of distinctions and convergences: 'distinction' means difference, and 'convergence' means sameness. This means that while various sūtras and treatises give distinct names to the various contemplations and the like, we now synthesize and explain them: they are simply differentiated senses of consciousness-only, not different in essence.
Names with a single term comprise thirty-one kinds: In the Avataṃsaka-sūtra and so forth, negating objects apart from consciousness is called 'mind-only'. In the Madhyāntavibhāga-śāstra, negating paths that grasp at extremes is called the 'middle path'. In the Prajñāpāramitā-sūtras, illuminating the nature of discernment is called 'prajñāpāramitā'. In the Lotus Sūtra, illuminating the ultimate conveyance is called the 'one vehicle'. These four names apply to both the contemplating [mind] and the contemplated [object], as well as to conventional and ultimate objects and contemplations. Fundamental non-conceptual wisdom is exclusively ultimate; preparatory and subsequent [wisdoms] both apply to both ultimate and conventional. If one speaks of realization, subsequent [wisdom] is exclusively conventional. Some say that the Lotus Sūtra relies exclusively on the fruition wisdom, because it speaks only of the three carts outside the gate; what comes out from within the house is called the lap of a robe, low tables, and the gate, which are not given the name of 'vehicle'—yet in principle this is not so. Śrāvakas, pratyekabuddhas, and non-retrogressing bodhisattvas ride this jeweled cart straight to the seat of awakening; hence it also applies to the causal stage. In the Śrīmālādevī-sūtra, since the six dharmas are taught for the sake of the Great Vehicle, it also applies to the preparatory [stages]. This will be fully demonstrated when we come to the 'Chapter on the Vehicles'. In the Śrīmālādevī-sūtra, negating all other falsehood is called the 'one true truth'. Revealing the foundation of dharmas is also called the 'one refuge'. Because it is realized through emptiness and is the nature of emptiness, it is also called 'emptiness'. Indicating that it is distinct from and freed from defilements, showing that it encompasses the Buddha's virtues, and that the Buddha emerges from it, it is called the 'tathāgatagarbha'. Clarifying that its essence is undefiled, true dharmatā, it is called the 'intrinsically pure mind'. The essence of virtues is also called the 'dharmakāya'. The Vimalakīrtinirdeśa-sūtra negates distinctions in reality and calls it the 'Dharma gate of non-duality'. In the Mahāmati-sūtra, expressing freedom from arising and ceasing, it is also called 'neither arising nor ceasing'. In the Nirvāṇa-sūtra, indicating the cause of the dharmakāya, it is mostly called 'Buddha-nature'. In the Laṅkāvatāra-sūtra, expressing freedom from verbal explanation, it is called the 'inconceivable'. In the Yogācārabhūmi and so forth, showing that it cannot be conceptually designated, it is called 'unestablished'. In the Mahāyānasaṃgraha and so forth, showing that it is pervasive, eternal, and so forth, it is called 'thoroughly established'. In the Abhidharmasamuccaya and so forth, clarifying that it is not erroneous or inverted, it is called 'tathatā'. These thirteen kinds of names refer exclusively to the contemplated principle, exclusively the sphere of ultimate wisdom; fearing excessive length, I have briefly cited only this many, not that there are no others. That is to say, the fourteen names—the Dharma realm, dharmatā, non-erroneous nature, unalterable nature, sameness, nature free from origination, Dharma stability, Dharma abidingness, Dharma locus, true limit, space realm, selflessness, paramārtha, and inconceivable realm—are extensively explained in the Mahāprajñāpāramitā-sūtra. Together with the previous ones, they make thirty-one single names.
Names with two terms comprise four [sets]: In the Yogācārabhūmi, conceptual designation and non-conceptual designation, due to differences in shallowness and depth, are called 'established' and 'unestablished' truths. These are the 'conditioned four noble truths' and 'unconditioned four noble truths' of the Śrīmālādevī-sūtra. In the Nirvāṇa-sūtra, they are also called the two truths of paramārtha and saṃvṛti. In the Xianyang shengjiao lun, the expressive and the expressed are called the two dharmas of name and referent. These three names apply to both the contemplating and the contemplated, are both ultimate and conventional, and pertain to the initial, middle, and subsequent wisdoms. In the Mahāyānasaṃgraha and so forth, revealing the non-existence of what is grasped is called the 'two kinds of selflessness of persons and dharmas', which also applies to both the contemplating and the contemplated, is exclusively ultimate and not conventional, and pertains to the initial, middle, and subsequent wisdoms.
Names with three terms comprise four [sets]: In the Saṃdhinirmocana-sūtra and so forth, revealing the differences in category regarding the existence, non-existence, facts, and principles of all dharmas is called the 'three natures'. Revealing that all three lack the nature of imagined existence is also called the 'three non-natures'. These two are exclusively the contemplated, and also apply to the three wisdoms and the two spheres of ultimate and conventional. If one speaks of the contemplation of the three natures and so forth, it is exclusively the contemplating and not the contemplated, and applies to the three wisdoms and to both ultimate and conventional. In the Yogācārabhūmi and so forth, clarifying the skillful means for release from bondage is also called the 'three vimokṣamukhas'; expressing the realization of profound truth is called the 'three perseverances in the non-arising [of dharmas]': these are exclusively the contemplating and not the contemplated, belong exclusively to the fundamental and subsequent wisdoms, and apply to both ultimate and conventional.
Names with four terms comprise four [sets]: In the Bodhisattvabhūmi, summarizing meanings into a general synthesis is called the 'four udānas': 'all conditioned phenomena are impermanent, all that is sāsrava is suffering, all phenomena are without self, and nirvāṇa is quietude.' In the Dà zhìdù lùn, illuminating the distinct tenets of the doctrine is called the 'four siddhāntas': first, the worldly siddhānta; second, the paramārtha truth siddhānta; third, the remedial siddhānta; and fourth, the individual siddhānta. The above two sets apply to both the contemplating and the contemplated, to ultimate and conventional, and to the three wisdoms. Various treatises, based on the initial contemplation being coarse, also call them the 'four thorough inquiries'; these are exclusively the contemplating and not the contemplated, and are exclusively preparatory wisdom, not middle or subsequent wisdom, and apply to both ultimate and conventional. Various treatises, based on subsequent contemplation being subtle, also call them the 'four knowledges of reality'; these too are exclusively the contemplating and not the contemplated, apply to the three wisdoms, and are subsumed under both ultimate and conventional.
Names with five terms comprise one [set]: In the Renwang jing, the realization according to distinct stages is also called the 'five perseverances': first, the perseverance of suppression, because one suppresses and realizes [truth] before the bhūmis; second, the perseverance of faith, on the first, second, and third bhūmis, where one first attains indestructible faith and still resembles worldly categories; third, the perseverance of compliance, on the fourth, fifth, and sixth bhūmis, because one complies with supramundane practice; fourth, the perseverance in non-arising, on the seventh, eighth, and ninth bhūmis, because for a long time one spontaneously contemplates the unconditioned truth; fifth, the perseverance of extinction, in the causal and fruition stages of the tenth bhūmi and the Buddha stage, because one is fully tranquil. These are exclusively the contemplating and not the contemplated. The first is exclusively preparatory wisdom; the latter can apply to the other wisdoms; all apply to both ultimate and conventional.
Or names such as the six direct realizations, the seven limbs of awakening, the eightfold noble path, the nine kinds of śamatha, the ten dharmas of those beyond training, the four applications of mindfulness, the four right abandonments, the four bases of psychic power, the five faculties, the five powers, and so forth, are not the bodhisattva's primary contemplation and therefore are not individually expounded. All of these, although spoken of under different names, are distinct names for the sphere and wisdom of consciousness-only discussed here.